DOCSLIB.ORG

Rabbi Aryeh Kaplan

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Rabbi Aryeh Kaplan Copyright © 2004 The Age of the Universe: A Torah True Perspective by Rabbi Aryeh Kaplan Introduction and footnotes by Reuven Meir Caplan Introduction The following is a lecture that was given at the Midwinter Conference of the Association of Orthodox Jewish Scientists on February 18, 1979. It was originally titled Kabbalah and the Age of the Universe. Due to the recent “fad” Kabbalah sects, I have changed the title. I did this so as to not invoke a negative reaction to what I believe to be the best description of a Torah true cosmology, one that is in-line with modern scientific discovery as well as extrapolated theory. Since this lecture was given over as a speech, and not intended for publication, it was not edited with a reader in mind. Therefore this transcription composed at the lecture may have structural errors. However, I chose not to alter the original text (except for minor corrections, such as spelling), in the interest of authenticity. This talk has been re-written into a smaller, less detailed, but more readable form in the book titled Immortality, Resurrection and the Age of the Universe published by Ktav Publishing House. In the book, certain topics that are mentioned in this lecture were taken out (such as extraterrestrial life), and certain scholarly details were omitted. I am producing this copy because I feel that it is important to read the lecture in its (most possible) original form in order to gain clarification on this important topic. I have added a few footnotes, in order to keep the talk up-to-date with science (as much as I know), as well as adding a small amount of my own personal observations. You can and probably should ignore these, as I am in no place to be an authority on such matters. I would like to greatly thank Rabbi Yosef Gavriel Bechhofer for letting me borrow his photocopy of the talk. 1 THE AGE OF THE UNIVERSE By Rabbi Aryeh Kaplan February 18, 1979 I would like to begin by stating that the main thrust of my discussion will not involve Kabbalah. My main reason in bringing Kabbalah into the question at all is that there are very few books that discuss hashkafah (Jewish thought). Among the sum total of books that discuss hashkafah, a large percent would be considered sifrey Kabbalah. One must realize that most Kabbalistic texts not only discuss mysticism, but also discuss many other areas of hashkafah that are very important to all of us. Therefore, I am not speaking of Kabbalah per se. Rather more correctly, I am speaking of the age of the universe as discussed in Kabbalistic literature. I will begin with a kasha, a question that has been around for almost a century. It involves the age of the universe, and it is a classical kasha. For all practical purposes, the Torah seems to teach that the Universe is no more than 6000 years old. There are many people who would say that anyone who believes that the universe is more than 6000 years old is an apikores. I’ve heard this from many people. On the other side of the kasha, there is almost overwhelming evidence1 that the universe is more than 6000 years old…maybe even millions of times more than 6000 years old. This is the kasha. 1 This includes both terrestrial evidence (such as radioactive carbon dating, fossil records, ice core samples, and geological layering), as well as astronomical evidence (such as the Cosmic Microwave Background, red-shifting of galaxies, and parallax distance calculations of nearby galaxies.) 2 There are many approaches to resolving this kasha. A number of them are cited in the book Challenge, recently published by the AOJS. And there are many other approaches. But the question is not just how to resolve this question, but how to resolve it in a satisfactory manner. Before we can begin to even try to resolve the kasha, we must begin with a few introductions. The first introduction is probably the most important. In any discussion of hashkafah, one must know what the sources say. It may be very nice to build up ideas logically on the basis of limited knowledge: many people are guilty of this. But if one really wants to develop a hashkafah, one must know what all the Torah sources say about it. Otherwise, one can very easily end up with haskafos that are totally wrong. A case in point: About eight years ago, I recall, there was a question about extraterrestrial life. I remember my children coming home from yeshiva and telling me that they had been taught that anyone who believes in life on other planets is an apikores. I also heard this from a number of other people. This disturbed me very much. It disturbed me for the very simple reason that it placed Saadia Goan, Chasdai Crescas (author of Ohr HaShem), Rabbi Yehudah Barceloni (who is quoted in Tosafos), and the author of the Matteh Dan (better known as Kuzari Sheni) in the category of apikorsim. I did not consider that very proper. In one of my early articles in Intercom, I wrote about extraterrestrial life. Instead of holding forth with s’varos (original ideas), I quoted what the sources say. I wrote what Saadia Goan (quoted by Rabbi Yehudah Barceloni), the Kuzari Sheni, and Rabbi Chasdai Crescas (at the end of Ohr HaShem) say about it. I also quoted Sefer HaBris, who brings strong evidence regarding extraterrestrial life from the Gemara itself: 3 The Gemara in Megillah 18a quotes the verse in Devorah’s Song, “Cursed is Meroz, cursed are its inhabitants.” The Gemara then cites an opinion that Meroz is a star. The Sefer HaBris says that if Meroz is a star; the verse explicitly speaks of “its inhabitants.” In any case, after the article was published, I made sure that most principals and yeshivas got their hand on it. People were then much more circumspect in using the term apikores when discussing life on other planets. So the first principle is that, in any question of hashkafah, one must go back to sources. If a person wants to develop a hashkafah, this is the way it must be. A person must be careful to make sure that the great gedolim of the past did not say the opposite. The second introduction is a principle (klal) that the Rambam makes in his Perush HaMishnayos. When one has a question of historical fact or hashkafah – there is no p’sak. In a question of halachah, after there is a discussion of different opinions, we must come to one conclusion. Anyone not abiding by that conclusion is going against halachah – ke-neged halachah. However, in the case of hashkafah, or historical questions, this is not true. The Rambam makes this point in his Perush HaMishnayos on Shavuos, at the end of Makkos, and in a few other places in Shas. Of course, there are allusions to it. The Gemara in Menachos and other places speaks of hilchasa le-meshicha – “a law pertaining to Moshiach.” The Gemara says that we do not posken halachos for Moshiach. A paradigm of this is the concept of “These and these are the words of the Living G-d.” It is speaking of a case where there is a dispute – and the Gemara says that both 4 are correct. The Gemara uses this expression in two places. The Gemara uses this expression at the beginning of Gitten, where it is speaking of the Pilegesh killed in Givah. You are probably familiar with the story, how this pilegesh (concubine) was killed by the tribe of Benjamin, and how they were put into cherem, so that no one was allowed to intermarry with this tribe. Finally the cherem was lifted, and this was one of the reasons that Chamisha Asar B’Av was made a yom tov. The Gemara asks why this concubine’s husband put her away. What did he have against her? One opinion is that he found a fly, and the other opinion is that he found a hair. Rav Avyasar asked Eliahu what HaKadosh Baruch Hu was dealing with, and Eliahu answered the Pilegesh in Givah, and that He agreed with both opinions. When Rav Avyasar asked, “How can there be a question in Heaven,” Eliahu replied, “Both are the words of the Living G-d.” He just said these words and no more. The better known case of this is found in the Gemara in Eruvin, which discusses the dispute between Bais Hillel and Bais Shammai. This machlokes went on for two years, where Bais Hillel said the halachah is like us and Bais Shammai said the halachah is like us. Finally a Bas Kol came forth and said, “These and these are the words of the Living G-d – and the halachah is like Bais Hillel.” In the case of the Pilegesh in Givah, there is no p’sak. But in the case of Bais Hillel and Bais Shammai the Gemara says that there is a halachah. In my opinion, this is one of the sources of the Rambam’s principle. In any case, the Rambam says clearly that in questions of hashkafah or history, there is no p’sak. In other words, if an opinion is found in Chazal or in our accepted Torah seforim, one cannot say that we do not posken like that opinion. Thus, the Rambam often takes a 5 daas yachid (the opinion of just one person) and builds an entire hashkafah on it.
Load more

Recommended publications
  • Creation As Theodicy: in Defense of a Kabbalistic Approach to Evil
    Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 14 Issue 4 Article 6 10-1-1997 Creation as Theodicy: In Defense of a Kabbalistic Approach to Evil Robert Oakes Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Oakes, Robert (1997) "Creation as Theodicy: In Defense of a Kabbalistic Approach to Evil," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 14 : Iss. 4 , Article 6. DOI: 10.5840/faithphil199714441 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol14/iss4/6 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. CREATION AS THEODICY: IN DEFENSE OF A KABBALISTIC APPROACH TO EVIL Robert Oakes The doctrine of Tzimzum (or divine "withdrawal") occupies pride of place in the Jewish mystical tradition as a response to what is arguably the chief theo­ logical or metaphysical concern of that tradition: namely, how God's Infinity or Absolute Unlimitedness does not preclude the existence of a distinct domain of finite being. Alternatively, how can it be that God, by virtue of His Maximal Plenteousness, does not exhaust the whole of Reality? I attempt to show that, while a plausible argument - one that does not involve the idea of Tzimzum - can be mounted against this "pantheism" problem, the doctrine of Tzimzum has considerable force as the nucleus of a theodicy.
    [Show full text]
  • Below Are Recommendations of Non-Fiction Books of Jewish Content from a Small Group of People Involved in Jewish Engagement and Education
    Below are recommendations of non-fiction books of Jewish content from a small group of people involved in Jewish engagement and education. The authors of these books span most of the range of Jewish practice and ideology. The list may look extensive, but there is much more to choose from. Feel free to ask your friends, neighbors and clergy for recommendations. Ports of Entry: Introductory Jewish Books Shimon Apisdorf, Judaism in a Nutshell (series: Passover, Israel, G-D etc.) Thomas Cahill, The Gifts of the Jews Arthur Green, Judaism's 10 Best Ideas: A Guide for Seekers Esther Jundgreis, The Committed Life Kerry M. Olitzky, Introducing My Faith and My Community: The Jewish Outreach Institute Guide for the Christians in a Jewish Interfaith Relationship Dennis Prager and Joseph Telushkin, Nine Questions People Ask About Judaism Mayer Schiller, The Road Back Joseph Telushkin, Jewish Literacy Shmuel Waldman, Beyond A Reasonable Doubt American Jewish Experience Stephen Birmingham, “Our Crowd:” The Great Jewish Families of New York Arnold Eisen, The Chosen People in America Arnold Eisen & Steve Cohen , The Jew Within: Self, Family, and Community in America Eli N. Evans, Judah P. Benjamin: The Jewish Confederate Irving Howe, World of Our Fathers: The Journey of the East European Jews to America and the Life They Found and Made Michael Krasny, Let There Be Laughter: A Treasury of Great Jewish Humor And What It All Means Jonathan Sarna, American Judaism: A History Ron Wolfson, The Spirituality of Welcoming: How to Transform Your Congregation into
    [Show full text]
  • Judaism Confronts...The Big Bang and Evolution Daniel Anderson - Limmud Conference (Dec 2014/Tevet 5775)
    Judaism confronts...the Big Bang and Evolution Daniel Anderson - Limmud Conference (Dec 2014/Tevet 5775) 1) The literalist perspective: Lubavitcher Rebbe and Rabbi Dr David Gottlieb The universe is 6 days old and science is wrong ...it was quite a surprise to me to learn that you are still troubled by the problem of the age of the world as suggested by various scientific theories which cannot be reconciled with the Torah view that the world is 5722 years old. I underlined the word theories, for it is necessary to bear in mind, first of all, that science formulates and deals with theories and hypotheses while the Torah deals with absolute truths. These are two different disciplines, where reconciliation is entirely out of place... In short, of all the weak scientific theories, those which deal with the origin of the cosmos and with its dating are (admittedly by the scientists themselves) the weakest of the weak... Rabbi Menachem Mendel Schneerson/Lubavitcher Rebbe (1902-1994), 18th Tevet 5722 [December 25, 1961] Brooklyn, NY The solution to the contradiction between the age of the earth and the universe according to science and the Jewish date of 5755 years since Creation is this: the real age of the universe is 5755 years, but it has misleading evidence of greater age. Rabbi David Gottlieb, PhD in Mathematics, former Professor of Philosophy at John Hopkins University, Senior faculty of Ohr Somayach Yeshiva Evolution is nonsense ...The argument from the discovery of the fossils is by no means conclusive evidence of the great antiquity of the earth..
    [Show full text]
  • S 5776 Years and Science’S 15.5 Billion Years
    Torah’s 5776 years and Science’s 15.5 Billion years Here’s one approach to resolving the Biblical and Scientific Ages of the Universe. There are many ways to resolve this apparent dilemma. Here is one way that many Torah observant Jews approach this question. (It’s an article I wrote a number of years ago when I studied the subject to resolve this issue for myself – Shmuel Veffer) It requires a careful reading of the relevant Torah passages in the original Hebrew and using the Oral Torah to help us understand what many of the terms really mean. A Finite Universe The Torah teaches that the Universe is finite and that there is a first Being we call “God” which exists outside of Time and Space. As Creator, God 1 is distinct from the world, existing on a higher plane. Everything in existence was created by this First Being, including “time,” “space,” “matter,” “energy,” and all things in the spiritual realm, such as souls 2 and angels. Nothing, except God existed before Creation. This concept is derived from the opening sentence of the Torah, “In the beginning, God created the heavens and the earth” (Genesis 1:1) That nothing existed before Creation is also alluded to by the Torah in that the Torah begins with the letter beth which is closed on three sides. Everything flows forth from the open side. Unique Among Ancient Beliefs The idea that Time and Space are parts of creation is unique among ancient beliefs. The Greek concept, which was the prevalent until the 20th century, held that the universe was unchanging.
    [Show full text]
  • Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
    NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions.
    [Show full text]
  • A Journal of Jewish Responsibility
    saints. Read perceptively, the Talmud and Midrash Sh'ma state that over a million Jewish people were involved in meditative disciplines before the Common Era. a journal of Jewish responsibility But with the threat of dispersion into the foreign lands, the sages of the Second Commonwealth, and 21/416 SEPTEMBER 6,1991 the Great Assembly feared that the meditative practices would become corrupted and perverted by the masses in exile. With great wisdom they substi- tuted and standardized the prayer service and the Amidah (the "standing" prayers) in particular, as a discipline which would contain within it meditative secrets as well as maintain the unity of the Jewish people while in exile. Over time, the meditative A prayer in anticipation of negotiation practices became more hidden and available to fewer and fewer people. Just and Merciful One, Giver of Time, Lover of A Jewish Way We have Forgotten Israel and all Humankind, create out of the tohu vevohu of Middle East politics an enduring peace. There is evidence however that the greatest Jewish And then teach us all how to live with it so that non- thinkers were familiar with meditative practices. belligerence grows into neighborliness. We bless Louis Jacobs' book, Jewish Mystical Testimonies, You, Holy Presence, the Ultimate Peacemaker. contains personal accounts of meditative mystical experience by such pre-modern giants as Rabbi Meditation, the ultimate openness Joseph Karo, Rabbi Moshe Luzatto, Rabbi Dov Baer Mindy Ribner of Lubavitch, and the Vilna Gaon. Surprisingly, these sages were known primarily for their legalistic Meditation enjoys increasing popularity as a means teachings.
    [Show full text]
  • Extraterrestrial Life
    Extraterrestrial life Rabbi Aryeh Kaplan Space flight as a prelude to the messianic age? According to this article by the late Rabbi Aryeh Kaplan there is a connection. Do it make sense to you? Tell us your opinion in the comments. One of the unique aspects of Judaism is its far reaching universality. Not only does Judaism provide a lesson for every human being, its teachings extended to the very boundaries of the universe. It is an axi om of Judaism that the entire universe was created for the sake of man. In one place, the Talmud reckons that there are some [10 to the 18th power] stars in the observable universe, and explicitly states that they were all created for the sake of man. It g oes further to state that all the angels and spiritual worlds also only exist for this purpose. Of course, this immediately raises a question that many find quite difficult. How is it possible that man, living on a dust mote called planet Earth, should be the center of the universe? Our Sages realized the vast number of stars in the universe, and also realized that many of them were many orders of magnitude larger than the earth. (Maimonides - Foundations of Torah 3:8) ...It should be quite simple to unde rstand that size and quantity alone are meaningless to an infinite God. There is absolutely no question that the human brain is vastly more complex than the greatest galaxy, and furthermore, that it contains more information than the entire observable inan imate universe.
    [Show full text]
  • Tefillin the HAZAN EDITION
    tefillin THE HAZAN EDITION THE JEWISH LIFE SERIES what are tefillin? A SYMBOL OF BEAUTY, STRENGTH AND ROYALTY Wearing Tefillin daily is one of the most essential practices in all of Judaism. Tefillin are a set of specially crafted leather boxes contain- ing parchments handwritten with sections from the Torah. The Torah sections in Tefillin speak of remembering God’s miracles in freeing us from Egypt, entering the Land of Israel, belief in God, Passover, sanctifying the firstborn and the command to wear Tefillin. tefillin are Cutaway of Head Tefillin showing four Cutaway of Hand Tefillin showing a chambers each housing a single scroll single scroll housed in one chamber Israel’s One box is bound to the arm (with leather straps called Retzuot strength in Hebrew) and one box rests on the head (also held in place with leather straps). While wearing Tefillin we are connecting to God with the fullness of our body, emotions and intellect. The Hand Tefillin have a single chamber containing a strip of parchment with four Torah portions written on it. The Head Tefillin has four chambers, each containing a strip of parchment with a single Torah portion written on it. The verse below is one of four places* where the Torah instructs us to wear Tefillin. וקשרתם לאות על ידך והיו ולטוטפת בן עיניך And you will bind them for a sign on your arm and they will be for a sign (“totafos”) between your eyes U’Kshartam L’os al yadecha, V’Hayu L’totafos Bein Einecha *The four places are, Deut.6:4-9; Deut.
    [Show full text]
  • 1 the Image of Jacob Engraved Upon the Throne: Further Reflection on the Esoteric Doctrine of the German Pietists
    1 The Image of Jacob Engraved upon the Throne: Further Reflection on the Esoteric Doctrine of the German Pietists Verily, at this time that which was hidden has been revealed because forgetfulness has reached its final limit; the end of forgetfulness is the beginning of remembrance. Abraham Abulafia,'Or ha-Sekhel, MS Munich, Bayerische Staatsbibliothek 92, fol. 59b I One of the most interesting motifs in the world of classical rabbinic aggadah is that of the image of Jacob engraved on the throne of glory. My intention in this chapter is to examine in detail the utilization of this motif in the rich and varied literature of Eleazar ben Judah of Worms, the leading literary exponent of the esoteric and mystical pietism cultivated by the Kalonymide circle of German Pietists in the twelfth and thirteenth centuries. The first part of the chapter will investigate the ancient traditions connected to this motif as they appear in sources from Late Antiquity and the Middle Ages in order to establish the basis for the distinctive understanding that evolves in the main circle of German Pietists to be discussed in the second part. As I will argue in detail later, the motif of the image of Jacob has a special significance in the theosophy of the German Pietists, particularly as it is expounded in the case of Eleazar. The amount of attention paid by previous scholarship to this theme is disproportionate in relation to the central place that it occupies in the esoteric ruminations of the Kalonymide Pietists. 1 From several passages in the writings of Eleazar it is clear that the motif of the image of Jacob is covered and cloaked in utter secrecy.
    [Show full text]
  • Jewish Spirituality and Mysticism in the 21St Century: Meetings with Remarkable People (48892)
    ה מ ח ל ק ה ל ק ו ר ס י ק י ץ Department of Summer Courses ו ת ו כ נ י ו ת מ י ו ח ד ו ת and Special Programs Jewish Spirituality and Mysticism in the 21st Century: Meetings with Remarkable People (48892) Dr. Eliezer Shore [email protected] June 30 – July 23, 2020 The Course will meet Sundays, Tuesdays and Thursdays for 3 hours a day 45 Academic Hours, 3 Academic Credits Name of Lecturer: Dr. Eliezer Shore Telephone: +972 050-876-3450 [email protected] Course Description: For centuries, the Jewish mystical tradition was a highly guarded, orally transmitted body of knowledge. Today, Kabbalah is everywhere, from the internet, to Hollywood, to popular charms and amulets. This course presents both an introduction to the basic principles of Jewish mysticism, as well as the way in which Kabbalah and Jewish spirituality has entered diverse forms of contemporary spirituality, new-age thought, religious cross-fertilization, art, cinema, and even politics. The course will examine how thinkers across the entire range of Jewish experience have drawn upon Kabbalistic ideas to enrich the spirituality of their adherents. Primary texts will be read and discussed (Hebrew texts in translation) and guest speakers will be invited regularly, providing students with a unique opportunity to meet leading spirituality thinkers in Israel and around the world. 1 The course will be specifically geared to online study and will make use of advanced educational technologies to maximize student interest and involvement: pre-recorded videos, online quizzes and reviews, clickers, flipped-class learning, break-out rooms, Prezis, and more.
    [Show full text]
  • Compassion for All Creatures
    Compassion for all Creatures By Rabbi David Sears "God is good to all, and His mercy is upon all His works" (Psalms 145:9). This verse is the touchstone of the rabbinic attitude toward animal welfare, appearing in a number of contexts in Torah literature. The Torah espouses an ethic of compassion for all creatures, and affirms the sacredness of life. These values are reflected by the laws prohibiting tza’ar baalei chaim (cruelty to animals) and obligations for humans to treat animals with care. At first glance, the relevance of the above verse may seem somewhat obscure. It speaks of God, not man. However, a basic rule of Jewish ethics is the emulation of God's ways. In the words of the Talmudic sages: "Just as He clothes the naked, so shall you clothe the naked. Just as He is merciful, so shall you be merciful..." i Therefore, compassion for all creatures, including animals, is not only God's business; it is a virtue that we, too, must emulate. Moreover, rabbinic tradition asserts that God's mercy supersedes all other Divine attributes. Thus, compassion must not be reckoned as one good trait among others; rather, it is central to our entire approach to life. Benevolence entails action. Beyond the subjective factor of moral sentiment, Judaism 1) mandates kindness toward animals in halakhah (religious law), 2) prohibits their abuse, 3) praises their good traits, and 4) obligates their owners concerning their well-being. In this article, we consider our responsibilities to animals as creatures of God, deserving of compassion and respect.
    [Show full text]
  • Judaic-Rabbinic-Kabbalistic Teachings on Extraterrestrial Life Forms (Angels, Demons, & E.T.S)
    KosherTorah School for Spiritual Studies KosherTorah School for Biblical, Judaic & Spiritual Studies P.O. Box 628 Tellico Plains, TN. 37385 tel. 423-253-3555 email. [email protected] www.KosherTorah.com Ariel Bar Tzadok, Director, Rabbi THEM! Judaic-Rabbinic-Kabbalistic Teachings on Extraterrestrial Life Forms (Angels, Demons, & E.T.s) A Selection of Essays written by R. Ariel B. Tzadok Director, Rabbi KosherTorah School www.koshertorah.com Copyright © 1993-2016 by Ariel Bar Tzadok. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without the prior written permission of Ariel Bar Tzadok. 1 Copyright © 1993-2016 by Ariel Tzadok. All rights reserved. KosherTorah School for Spiritual Studies Other Works by Ariel B. Tzadok Walking In The Fire (Hardcover) Classical Torah Kabbalistic Meditations and Prayers Protection from Evil (Soft cover) Kabbalistic insights into dealing with the forces of evil. Book Of the Angel Ariel (E-Book) Novel One in the Angel Chronicles Series All KosherTorah books are available on www.Amazon.com Many other E-Books and Numerous Online Courses Covering all Areas of Torah, the Bible, Kabbalah and Advanced Meditation All KosherTorah School courses are available at www.koshertorahonlinestore.com Them: The Judaic-Rabbinic-Kabbalistic Teachings on Extraterrestrial Life Forms A selection of essays about angels, demons, and their connection to modern day understandings about extraterrestrial life. PDF - E-Book Format - 163 - 8 ½” x 11” pages Copyright © 1993-2016 by Ariel Bar Tzadok. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without the prior written permission of Ariel B.
    [Show full text]